Chinese
十四根本堕释·密咒之总沐浴。持明嬉戏自在。 十四根本堕释·密咒之总沐浴。持明嬉戏自在。 十四根本堕释·密咒之总沐浴。嗡啊吽。一切诸佛之身语意金刚。 是为上师故，与我无有别。 于一切时中，如心与命般。 不舍金刚乘，立下坚定誓。 如是如来之意乘。 新旧一切续部之精华。 一切誓言之根本，唯一之律仪。 为明此故，上师赐吉祥。 第二，论义方面，初中末三者皆为善。其中，最初之善包含供养赞颂与立誓二者。首先是：顶礼文殊童子。意为断除一切罪过之粗暴触碰，以及一切善
English
The Explanation of the Fourteen Root Downfalls: The General Ablution of Mantras. The Master of the Dance of Vidyadharas. The Explanation of the Fourteen Root Downfalls: The General Ablution of Mantras. The Master of the Dance of Vidyadharas. The Explanation of the Fourteen Root Downfalls: The General Ablution of Mantras is present. Oṃ Āḥ Hūṃ. The Body, Speech, and Mind Vajra of all the Victorious Ones without exception. Because you are the Lama, inseparable from me. In every way, like heart and life. I vow to the indivisible Vajra Vehicle. Thus, the Mind Vehicle of the Thus-Gone Ones. The essence of all the Tantra divisions, new and old. The root of all vows, the single discipline. To clarify this, may the Lama grant auspiciousness. Second, regarding the meaning of the text, the beginning, middle, and end are all virtuous. Among them, the initial virtue includes both offering praise and making a vow. First is: Homage to Mañjuśrī Kumārabhūta. Meaning abandoning all rough touches of faults and all good
Chinese
向具足一切功德的文殊，如童子般清净的诸佛之智的总集，语狮子，直至菩提永不分离地恭敬顶礼，这是作者对本尊的赞颂。第二，从“一切”等四句。无论何时何地，都以极大的虔诚和纯净的信仰，以头顶触碰根本上师的莲足，这既是供养上师，同时也发誓说，这十四条根本堕罪是从无上续部中所说和开示的那样，在此处进行扼要地阐述。如是说：首先，对于无上总体的珍爱之誓，如此考察十四根本堕罪的详细分类。如是。第二，中间的善，正文也有十四条。第一条是轻蔑上师的根本堕罪。因为等等。对此，经部中说：传续、灌顶、指示彼性。因为具有三种恩德的上师金刚持，是加持和一切成就的根本，所以要以信仰、恭敬等三种令其欢喜的方式如法依止，那么一切共同和殊胜的成就都会追随上师而赐予，如《月密明点》等一切经部中所说，因此如果不能那样做，轻蔑他，不要说成就，就连对具有三种恩德的上师，甚至给予一句咒语偈颂，违背他的教言，扰乱他的心意等，稍微出现身语意不恭敬和轻蔑的行为，今生会遇到各种不顺，来世必定会堕入金刚地狱，没有其他方法，因此这是所有根本堕罪中最严重的，所以首先讲述。如《道灯论》中说：仅仅给予一句（咒语）者，若不对其视为上师，则会转生为狗百次，并转生为麻风病人。幻化网续中也说：对上师进行诅咒和扰乱其心意的罪过，比之外面的大海，将海水变成一根头发，所感受的痛苦还要多。被称为金刚地狱。等等，这些共同和不共同的无量过患在一切续部中都有明确的阐述。
English
I prostrate with reverence, inseparable until enlightenment, to Mañjuśrī, who possesses all virtues, the embodiment of the wisdom of all Buddhas, pure like a youth, the lion of speech—this is the author's praise to the lineage deity. Secondly, from "All" etc., four lines. At all times and in all ways, with great faith and pure devotion, I touch the lotus feet of the root guru with my head—this is both offering to the guru and vowing to explain concisely the fourteen root downfalls as they are spoken and taught in the unsurpassed tantras. As it is said: First, the precious bond for the unsurpassed general, examine the detailed classification of the fourteen root downfalls in this way. Thus it is. Secondly, the virtue in the middle, the text also has fourteen points. The first is the root downfall of despising the teacher. Because etc. Also, in the tantra it says: Explaining the tantra, bestowing empowerment, indicating that very nature. Because the Vajradhara guru, who possesses three kindnesses, is the root of all blessings and accomplishments, therefore, if one attends to him properly with faith, reverence, and the three ways of pleasing him, then all common and supreme accomplishments will follow the teacher and be bestowed, as it is said in all tantras such as the Moon Secret Drop. Therefore, if one cannot do so and despises him, let alone accomplishments, not only the guru who possesses three kindnesses, but even giving a single verse of mantra, breaking his words, disturbing his mind, etc., even a slight loss of disrespect and contempt through the three doors will inevitably lead to various misfortunes in this life and to Vajra Hell in the next, without any other way. Therefore, this is the heaviest of all root downfalls, so it is explained first. As it says in the Lamp for the Path: To the one who gives even a single verse, if one does not regard him as a guru, one will be born as a dog a hundred times, and will be born as a leper. Also, in the Guhyagarbha Tantra it says: The fault of cursing the guru and disturbing his mind is, more than the great outer ocean, turning the water into a hair, one will experience suffering to that extent. It is known as Vajra Hell. Etc., these immeasurable faults, both common and uncommon, are clearly explained in all tantras.
Chinese
如同之前一样，对于最初所犯下的无数根本堕罪所积累的业障，以强烈的忏悔之心坦白忏悔，恳请宽恕。从今以后，不再造作如此恶业，尽力守护誓言。像这样，忏悔、守护誓言和祈愿等都应如此进行。第二，违背善逝之教：善逝等等。同样，违背上师所赐予的善逝之教诲、戒律等，无论细微，舍弃应取的，取应舍的，或者特别地，哪怕仅仅违背上师所赐教诲的一点点，也算是违背了所有善逝的教诲，因此这被认为是第二根本堕罪。经续中说：如果违背教言，使上师不悦，必将堕入金刚地狱。通过龙王艾雷达的故事等可以了解，因此，对于积累的此类业障，忏悔、守护誓言和良好的祈愿相结合至关重要。第三，对道友发怒：如金刚兄弟等等。同样，对于依止同一上师和坛城等的同门师兄弟姐妹或金刚道友，不恭敬或没有慈爱，发怒争吵、打骂、恶语诽谤、诬陷、嫉妒、怀恨等等，这些罪恶之业被称为根本堕罪之三。恶趣清净续中说：对于金刚兄弟和姐妹，以及瑜伽母们，瑜伽士不应轻蔑。从轻蔑则堕入金刚地狱等方式非常多，因此，所有誓言的根本在于能否守护上师和道友，没有比这两者更重要的，如果不懂得这些而积累了业障，忏悔、守护誓言等至关重要。第四，舍弃慈爱：如众生等等。同样，在大乘密法的观点中，舍弃对众生的慈爱被称为根本堕罪。在大乘显宗的观点中，舍弃对众生的慈爱是根本堕罪，因为菩提心的根本——愿菩提心和行菩提心必定同时舍弃，并且是断绝菩提心传承的根本原因，就像没有墙壁就没有绘画一样，也无法重新恢复誓言，因此，对于一切属于众生的种类，特别是对自
English
As before, for all the accumulated karma of having committed countless root downfalls, I confess and repent with strong remorse, and request forgiveness. From now on, may I not accumulate such karma, and vow to uphold the vows to the best of my ability. Thus, confession, upholding vows, and aspirations should all be done in this way. Second, transgressing the Sugata's teachings: Sugata, etc. Similarly, transgressing the Sugata's teachings, precepts, etc., given by the lama, whether subtle or gross, abandoning what should be taken, taking what should be abandoned, or especially, even slightly violating the lama's teachings, is considered transgressing the teachings of all the Sugatas. Therefore, this is said to be the second root downfall. The tantra says: If you break the command and displease the guru, you will surely fall into the Vajra Hell. This can be understood through the story of the Dragon King Ele Ada, etc. Therefore, it is crucial to combine confession, upholding vows, and good aspirations for all such accumulated karma. Third, being angry with spiritual siblings: such as Vajra siblings, etc. Similarly, disrespecting or lacking affection for Dharma brothers and sisters or Vajra friends who rely on the same guru and mandala, etc., being angry, quarreling, hitting, scolding, slandering, falsely accusing, being jealous, holding grudges, etc., these sinful actions are called the third root downfall. The "Purification of the Lower Realms Tantra" says: "One should not despise Vajra brothers and sisters, and yoginis. From despising, one falls into the Vajra Hell," and so on. There are very many ways, so the root of all vows depends on whether one can protect the guru and spiritual friends. There is nothing more important than these two. If one does not understand this and accumulates karma, confession, upholding vows, etc., are crucial. Fourth, abandoning loving-kindness: such as sentient beings, etc. Similarly, in the view of the Great Vehicle tantra, abandoning loving-kindness towards sentient beings is called a root downfall. In the view of the Great Vehicle sutra, abandoning sentient beings is a root downfall, because the root of Bodhicitta—both aspirational and engaging Bodhicitta—must be abandoned at the same time, and it is the root cause of severing the lineage of Bodhicitta. Just as there is no painting without a wall, there is no way to restore the vows. Therefore, towards all that belongs to the category of sentient beings, and especially towards those who harm oneself,
Chinese
不僅是懷有惡意和粗暴行為的人，而且甚至在沒有滿足自私的念頭之前，即使憎恨自己的佛法和上師，如果捨棄了利益和快樂的想法，也沒有比這更嚴重的墮落了。《入行論》中說：「此乃菩薩之，墮罪中最重者」，以及續部中也說：「利益一切有情之心，任何時候都不應捨棄。」等等說了很多，因此，捨棄對有情的慈愛，據說是第四條根本墮，因為勝者在經和續中都多次宣說，所以非常嚴重。然而，我們這些最初的業力者很容易發生這種情況，因此，捨棄這種想法，並以身語意三門積累了無數不如法的行為，所有這些都應以強烈的後悔心懺悔，並恆常努力奉行誓言和祈願三者，這非常重要。第五，射精是佛法的等等。同樣，大乘佛法的根本是二諦菩提心，因此，不僅要捨棄它，而且二諦或方便智慧，以及見行願行等二法如果分離也是不行的，這是很重的罪過。特別是在密咒的情況下，世俗因的明點界，菩提心也必須守護不失，因為它是勝義俱生智慧的因或根本處，勇父勇母的所依，所以除了允許的七種情況外，如果射精而失壞，就會有殺害本尊或損害壽命的嚴重罪過。允許的七種情況是，如所說：「秘密灌頂和此灌頂第三，以及平等味和供養本尊，以及繁衍後代和藥丸，以及觀察死亡徵兆之時。」如是，捨棄菩提心總相和別相本身，是捨棄菩提心的第五條根本墮，因此，對於積累了如此惡業的人來說，以強烈的懺悔心不忘記非常重要。第六，捨棄佛法是自己等等。同樣，無論是大乘還是小乘，一般來說，捨棄佛法這個罪過都很嚴重，特別是在大平等密咒的宗派中，必須懂得將所有見解的好壞、高低都平等地受持，因為這是誓言的根本。因此，對於佛教的薩迦、格魯、噶舉、寧瑪四派等任何一派都不能有偏袒，而且對於苯教和外道等任何一方，都不能有貪嗔偏袒的嚴重業力痛苦。
English
Not only those with malicious and harsh actions, but even before selfish thoughts are satisfied, even if one hates one's own Dharma and guru, if one abandons the thought of benefiting and bringing happiness, there is no greater downfall than that. As it says in the *Bodhicaryāvatāra*: "This is the heaviest of all downfalls for a Bodhisattva," and also in the tantras: "The mind to benefit all sentient beings should never be abandoned." And so on, there are many such statements. Therefore, abandoning love for sentient beings is said to be the fourth root downfall, because the Victorious Ones have repeatedly taught it in both the sutras and tantras, so it is extremely serious. However, it is likely to occur for us, who are beginners in karma, so it is important to abandon such thoughts and to confess with strong remorse all the countless improper actions accumulated through the three doors, and to constantly strive to uphold the three—vows, confession, and aspiration. Fifth, emission of semen is the Dharma, and so on. Similarly, the root of the Mahāyāna Dharma is the two truths, the mind of enlightenment, so not only should it not be abandoned, but the two truths, or skillful means and wisdom, and the two dharmas such as view, conduct, aspiration, and practice, should not be separated, which is a heavy transgression. Especially in the case of mantra, the essence of the relative cause, the mind of enlightenment, must also be protected without loss, because it is the cause or root place of the ultimate co-emergent wisdom, the support of heroes and heroines, so if semen is emitted and lost, except for the seven permitted occasions, there will be a great fault of killing the deity or harming life. The seven permitted occasions are, as it is said: "Secret empowerment and this third empowerment, and equal taste and offering to the deity, and procreation and pills, and the time of examining death omens." Thus, abandoning the general and specific aspects of the mind of enlightenment itself is the fifth actual root downfall of abandoning the mind of enlightenment, so it is very important for those who have accumulated such negative karma to not forget to confess with strong vows. Sixth, abandoning the Dharma is oneself, and so on. Similarly, whether it is Mahāyāna or Hīnayāna, in general, abandoning the Dharma is a serious fault, and especially in the tradition of the Great Equality Mantra, one must know how to equally uphold all views, good or bad, high or low, because this is the root of the vows. Therefore, one should not be biased towards any of the four schools of Buddhism—Sakya, Gelug, Kagyu, Nyingma—and one should not have the suffering of heavy karma of attachment and aversion towards any of them, including Bon and the Tirthikas.